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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Tejwant Singh" data-source="post: 191215" data-attributes="member: 138"><p>Mohinder Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p></p><p></p><p>In Sikhi, there is no separation between ourselves and Ik Ong Kaar. It is an Abrahamic thought process which got inserted in Sikhi by the earlier translators of Gurbani who were all Christians; hence the biblical twist was unconscious. Sadly, the Sikhs who became their students continued with the same mentality.</p><p></p><p>Ik Ong Kaar resides in all of us and is manifested by us through our deeds. This modus operandi is learnt by us through Sri Guru Granth Sahib Ji, our only Guru, our tool box, our GPS.</p><p></p><p>All sufferings are worldly sufferings. We all go through trials and tribulations which life brings us. And, if our deeds are not as per Gurmat values, then we pay the price and suffer.</p><p></p><p>One finds oneself “separated from God” by living in an anti Gurmat manner and it could be painful for many who realise this. For those who do not, it does not matter because the cable is not plugged in the Gurmat socket.</p><p></p><p></p><p></p><p>I beg to differ with you again. We, as Sikhs lead a Miri-Piri life where setbacks are not rare but to the contrary. The above Pankti exactly tells us that we all learn from our experiences and it is funny, when we talk about experiences, they are always related to our setbacks that life offers us in all aspects. Learning from setbacks is, <strong>'ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ’ ॥</strong> in my opinion. We can only relish the life of Piri when we know how to conduct our lives in the realm of Miri with the help of Sri Guru Granth Sahib Ji.</p><p></p><p>Ik Ong Kaar dwells within us unlike in other religions where it is a deity and resides in the clouds somewhere.</p><p></p><p>The same goes for the pankti, <strong>'ਦੂਖੁ ਘਨੋ ਜਬ ਹੋਤੇ ਦੂਰਿ’. <u>ਹੋਤੇ ਦੂਰਿ</u></strong> does not mean separated from Ik Ong Kaar, but falling off the Gurmat path by not taking the scenic route of life rather choosing the one filled with potholes. In this pankti<strong><u> ਦੂਖੁ</u></strong> is self inflicted. The Rahao part of the Shabad shows us that. </p><p></p><p>To put it in another way, these are the <strong><u>'oops'</u></strong> moments/periods of our lives which happen quite frequently. We all take the wrong exits when we are on the Gurmat motor/freeway. The realisation of this what you call <strong><u>'separation'.</u></strong></p><p></p><p>Having said that, we may be talking about the same things by using different terminology.</p><p></p><p>Thanks for the great interaction.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 191215, member: 138"] Mohinder Singh ji, Guru Fateh. In Sikhi, there is no separation between ourselves and Ik Ong Kaar. It is an Abrahamic thought process which got inserted in Sikhi by the earlier translators of Gurbani who were all Christians; hence the biblical twist was unconscious. Sadly, the Sikhs who became their students continued with the same mentality. Ik Ong Kaar resides in all of us and is manifested by us through our deeds. This modus operandi is learnt by us through Sri Guru Granth Sahib Ji, our only Guru, our tool box, our GPS. All sufferings are worldly sufferings. We all go through trials and tribulations which life brings us. And, if our deeds are not as per Gurmat values, then we pay the price and suffer. One finds oneself “separated from God” by living in an anti Gurmat manner and it could be painful for many who realise this. For those who do not, it does not matter because the cable is not plugged in the Gurmat socket. I beg to differ with you again. We, as Sikhs lead a Miri-Piri life where setbacks are not rare but to the contrary. The above Pankti exactly tells us that we all learn from our experiences and it is funny, when we talk about experiences, they are always related to our setbacks that life offers us in all aspects. Learning from setbacks is, [B]'ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ’ ॥[/B] in my opinion. We can only relish the life of Piri when we know how to conduct our lives in the realm of Miri with the help of Sri Guru Granth Sahib Ji. Ik Ong Kaar dwells within us unlike in other religions where it is a deity and resides in the clouds somewhere. The same goes for the pankti, [B]'ਦੂਖੁ ਘਨੋ ਜਬ ਹੋਤੇ ਦੂਰਿ’. [U]ਹੋਤੇ ਦੂਰਿ[/U][/B] does not mean separated from Ik Ong Kaar, but falling off the Gurmat path by not taking the scenic route of life rather choosing the one filled with potholes. In this pankti[B][U] ਦੂਖੁ[/U][/B] is self inflicted. The Rahao part of the Shabad shows us that. To put it in another way, these are the [B][U]'oops'[/U][/B] moments/periods of our lives which happen quite frequently. We all take the wrong exits when we are on the Gurmat motor/freeway. The realisation of this what you call [B][U]'separation'.[/U][/B] Having said that, we may be talking about the same things by using different terminology. Thanks for the great interaction. Regards Tejwant Singh [/QUOTE]
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